פּירוש אויף בראשית 38:25

הִ֣וא מוּצֵ֗את וְהִ֨יא שָׁלְחָ֤ה אֶל־חָמִ֙יהָ֙ לֵאמֹ֔ר לְאִישׁ֙ אֲשֶׁר־אֵ֣לֶּה לּ֔וֹ אָנֹכִ֖י הָרָ֑ה וַתֹּ֙אמֶר֙ הַכֶּר־נָ֔א לְמִ֞י הַחֹתֶ֧מֶת וְהַפְּתִילִ֛ים וְהַמַּטֶּ֖ה הָאֵֽלֶּה׃

װי זי איז אַרױסגעפירט געװאָרן, אַזױ האָט זי געשיקט זאָגן צו איר שװער: פֿון דעם מאַן װאָס די דאָזיקע געהערן צו אים, בין איך טראָגעדיק. און זי האָט געזאָגט: דערקען אַקאָרשט װעמעס איז דער דאָזיקער זיגלרינג, און די שנורן, און דער שטעקן?

Rashi

הוא מוצאת WHEN SHE WAS BROUGHT FORTH to be burnt.
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Chizkuni

והיא שלחה, “and she had sent;” the word is spelled with the letter י, [although usually we find it spelled with the letter ו, just like its masculine counterpart הוא, “he.” Ed.]
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Rashbam

היא מוצאת, after she had taken out the pledges given to her by Yehudah and sent them to him via a messenger, she did not want to directly confront him, but said: ”I am pregnant for the man who owned these.”
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Rashi

והיא שלחה אל חמיה SHE SENT TO HER FATHER-IN-LAW — she did not wish to put him to shame in public by saying “It is by thee that I am with child”, but she said only “By the man whose these are”. She thought: “if he is to acknowledge it, let him acknowledge it voluntarily, and if not, let them burn me and let me not put him to shame in public”. From this passage our Rabbis derived the teaching: Far better that a man should let himself be cast into a fiery furnace (even as Tamar was ready to be burnt to death) and let him not publicly put his fellow to shame (Sotah 10b).
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